Nurturing Our Sankalpa Shakti, the sacred Intention
Every prayer must manifest our Sankalpa Shakti in the presence of the moment.
A true Yogic awakening flows with divine grace when we remind ourselves every morning of our daily Sankalpa!
The soft hues of dawn ushers in a surreal silence where we can tap into our deeper self, experiencing the subtle vibrations and sensations which permeate the body, mind, heart and spirit. Yogic Awakening must unfold gentle meditative moments to assuage the flow of our thoughts and sensations reminding ourselves of the need for nurturing our higher being, the soul stirrings of which are in the presence of every moment.
Awakening to a deeper awareness of the breath stirs the soul into this presence of body, mind and heart. Maha Prana is the essence of Shiva and Shakti, the masculine and feminine energies as the flow of Pranic grace. In Yogic parlance we must cultivate the deeper breath of harmony, love and nurturing.
We must heal and calm the Prana before moving into our nightly sleep modes. The deep calm Prana salutes our divinity!
Last thing at night we need to spend some quiet moments in contemplation – how much of our Sankalpa have we allowed to manifest through the presence of every moment…..
Sankalpa is not about punishing ourselves through rigid thoughts and practices. We must formalise a vision or Sankalpa with a positive intention rooted in the presence of every moment beginning with our conscious breath and acknowledging that pure Love is our deeper nature which nurtures our true essence.
The core of every sankalpa is nurturing, and a calm mind helps manifest the sankalpa at a deeper level. Reinforcing the sankalpa as divine grace allows it to manifest in our lives as Shakti.
The positive mind-set formalising the Sankalpa from a meditative, calm and sthira space helps to stir positive vibrations that set the Sankalpa into motion. A peaceful heart nurtured through awareness and clarity is the best place to sow the seed of our sankalpa and to resonate with its sacred intention through the spoken word or mantric Shakti force.
Shakti Sankalpa is the sacred Intention which aspires for higher goals in our lives, manifesting our deeper resolution, determination, tenacity, persistence and perseverance in achieving and fulfilling our dharma.
In Christian mythology, angels are commonly shown as small children with wings – this is symbolic of the fact that angels are very innocent and pure, untouched by vices like anger, greed, lust, ego, hatred, jealousy, etc. (so are children).
The purity of an angel is depicted in mythology in the form of an aura of subtle light or a halo around the head.An angel’s love for humanity is unlimited, yet it is completely detached as the Supreme. An angel experiences that whatever comes through it in the form of thoughts, words or actions has the effect of blessing other souls, as if it is able to perceive or judge immediately or instinctively what each soul needs and cater to their needs.
This act of blessing others is depicted in the form of a magic wand. Angels are commonly shown with magic wands in their hands, with which they shower blessings on others. An angel’s thoughts, words and actions are all serving others. An angel is a lighthouse, mighthouse, connected with the Supreme; it radiates the spiritual rays of light and might, the love, peace, happiness and power of the Supreme Soul, to others.
Let us all live the GOD gifted life fully as beautiful Angles. We all are Angels; can come to the rescue of the less fortunate in many ways!Though all of us are aware the subject, this is being sent as a small reminder. It is applicable to all human beings, irrespective of religion, caste or creed. We sincerely wish all of us live the GOD gifted short life fully .
******************************* Aathmeeya Sameeksha Mission – Shripuram – Sri. L. Girishkumar – Tantra Research Centre Kerala
Toward an Understanding of Meditation and Consciousnes
Shripuram Trust was established in the year 2006. We are located in a serene peaceful village, Madayikkonam near Irinjalakkuda in Thrissur District. Shri. L Girishkumar is the founder chairman of the trust. He is a well-known personality in spiritual as well as cultural circles. He is the disciple of late Shri. Madhavji, a guiding light in the field of Tantra.
Vilakku Pooja – as defenitely the name suggests is the worship offered to the “Nila Vilakku” or the serene lamp . Here the Agni or the fire lit is considered as Devee or goddesses in full manifestation.
The Pooja is performed by a group of “Mothers” [ generally Women, in the sense that all women are Mothers by birth ]
An Aacharya or Priest recites the Divine “Lalitha Sahasra Namam” the “Thousand Names of Omnipotent Power, Goddess Lalithambika Devi and the Mothers [ Amma ] reiterates the names by offering flowers.
Puthukkai “Sri Sadashiva Temple” situated at Nileshwaram, near Kasaragod and Payyanur, 100 kilometers from Manglore, witnessed this rare occasion of Vilakku Pooja as part of the yearly temple festival.
The Shiva Sutras are the cornerstone of Kashmir Shaivism, and contain the firm and powerful ancient roots of some of today’s “new age” concepts of universal creation, power of the mind, and a great and wonderous vision of a wide array of powerful and enlightening teachings. This text is one of the greatest gems of humanity to have survived the waves of time.
1. Universal Consciousness is one’s own nature.
2. Knowing the individual consciousness as one’s own nature and not knowing the Universal Consciousness as one’s own nature, is bondage.
3. Differentiated perception and the field of individual activities are also bondage.
4. This threefold bondage is attributable to and commanded by the Universal Mother while she
remains unknown. Hence the field of ignorance comes into existence through her and not through any other agency.
5. To get rid of this triple bondage, a sudden flash of transcendental consciousness is identical with Bhairava.
6. With deep contemplation on the wheel of energies, the whole differentiated Universe comes to an end.
Jagratsvapna susuptabhede turyabhogasambhavah
7. Such a Yogi, who has accomplished this stage, experiences Turya (transcendental GodConsciousness) in other three states also viz. Jagrat (wakefulness), Svapna (dream) and Susapti (deep sleep).
8. Common knowledge (arising out of differentiation) constitutes Jagrat (wakefulness).
9. Individual differentiated knowledge in the recess of one’s own mind is Svapna (dream).
10. Loss of discrimination in the field of unawareness is Susapti (deep sleep)
11. The one who has digested (assimilated) all these three states in God Consciousness, (Turya) is the Lord of heroes or master of his senses.
12. The Yogic powers here (in this state of being) comprise indescribable astonishment (wonder).
Iccha saktir uma kamari
13. For such a Yogi, any desire is identical with the Supreme Energy of Lord Shiva and hence his desire cannot be checked by any power.
14. For such a Yogi, even his own body becomes an extraneous object or the totality of extraneous objects is (constitute) his own Universal Body.
Hirdaye cittasanighattad drsyasvapadarsanam
15. By establishing one’s mind in the heart-the Universal Consciousness-the whole world of perception appears as one’s own nature.
Suddhatattvasandhanad va apasusaktih
16. Or by establishing uninterrupted awareness of Pure Supreme Nature, the energy of Shiva is experienced.
17. For such a realized soul, any ordinary thought becomes the means of realizing one’s own self.
18. His being in the ecstatic state of Samadhi bestows bliss and happiness to the whole humanity or the totality of enjoyment in the universe constitutes (or comprises) his ecstatic state of Samadhi.
l9. By putting (concentrating) one’s mind on Universal Energy, body internal or external, is formed by his mere will. (Such power is attainable by him in two other states also viz. dream and
20. Such a Yogi is capable of (i) helping humanity unbounded by space and time (ii) casting off his body for specified timeperiods,
and (iii) manifesting his body at various places simultaneously, by remaining in God consciousness.
21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge.
22. By contemplating on Supreme Ocean, Self experience of the Universal occurs.
1. Here (i.e. in Saktopaya) by intensive awareness the mind of a yogi becomes Mantra.
2. The cause of attaining this Mantra is one’s own effort.
3. The state of totality of knowledge is the secret of Mantra
Garbhe cittavikaso visistavidyasvapnah
4. When a yogi’s mind remains satisfied in cosmic powers, his Samadhi is as good as ordinary dreaming state.
Vidyasamutthane svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme Knowledge, the State of Shiva, residing in the Eather of God Consciousness, is attained.
6. For such attainment, the means is the Master, the Guru.
7. When the master is pleased, the disciple attains the knowledge of the wheel of Universal Mother.
8. For such attainment a yogi has to offer all his three bodies of wakefulness, dreaming and dreamlessness as oblations into the fire of Universal GodConsciousness.
9. For him the differentiated knowledge is the food he assimilates into undifferentiated knowledge or the undifferentiated knowledge constitutes his food yielding him fullness and peace in his own nature.
10. By out stepping his own nature of true knowledge, at the time of entering into God Consciousness, i.e. Turya, he ill-fatally enters into dreaming state.
1. Here (in Anavaopaya) mind is the nature of individual being.
2. Differentiated knowledge of pain and pleasure is bondage.
Kaladinam tattvanam avivekomaya
3. Ignorance of the essence of Universal Action and Universal Knowledge is illusion-the Maya.
Sarire samharah kalanam
5. So one has to absorb the individuality of principles (Tattvas) in one’s own body successively, i.e., absorb the five elements into five tanmatras, those in turn into the five organs and finally integrate them in the Supreme God Consciousness.
5. A yogi must develop the power of absorbing prana and apana into Susumna-the middle path of Lordship over five elements, of isolating one’s own self from the five elements and residing in the field beyond the five elements.
6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure God Consciousness.
Mohajayad anantabhogat sahajavidyajayah
7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the Pure and Supreme Knowledge manifests.
8. For him the state of wakefulness (Jagrat) is secondary (beam) of God-Consciousness.
9. For him, the actor, who plays in the drama of Universe, is his own self.
10. Movement attributed in this totality of Cosmic Dance, is nothing other than the Supreme Being.
11. The spectators in this Cosmic Dance, are one’s own cognitive and active organs.
12. Purity and completion of this dance is accomplished by establishing the Supreme Subtle Awareness of intelligence.
13. For him the state of utter freedom exists spontaneously.
Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within and without.
15. Even after such achievement one has to remain aware in contemplating on the seed of Universal Being.
Asanasthah sukham hrade nimajjati
16. So by being established in such state one sinks into the ocean of God Consciousnessjoyously.
17. Such a yogi can create or destroy anything by his Supreme Will.
18. When the Supreme Knowledge is well established in an uninterrupted way, the pangs of recurring births and deaths are avoided for good.
Kavargadisu mahesvaryadyah pasumatarah
19. When the awareness of God Consciousness slackens a bit, the Universal Energy disintegrates into innumerable individual Energies to carry one away from the Kingdom of Universality.
Trisu caturtham tailavadasecyam
20. So the fourth state of Universal Being, i.e., Turya, must be made to permeate the three other states viz. wakefulness, dreaming and dreamlessness.
Magnah svacittena praviset
21. By developing the awareness of one’s own nature, he enters and is lost into the Universal God Consciousness.
22. After being well established in that state he breathes out that state into the Universal activities. Hence the differentiation between the self and the Universe is not recognized.
23. If one proves a failure in infusing the state of self in the Universe, he illfatally remains satisfied in his own internal nature.
24. When a yogi, after developing awareness of GodConsciousness,
Transcend the state of Turya, he enters into Transcendental God-Consciousness.
25. Such a yogi becomes one with Shiva.
26. For him the austerity is nothing else than the normal routine of physical life.
27. And for such a yogi the daily routine talk becomes the recitation of real Mantra.
28. Such a yogi gives as alms to humanity his own knowledge of the self.
29. The yogi, who commands the entire wheel of cognitive and active organs, is the only means of attaining knowledge of Transcendental God-Conscieness.
30. For him the whole Universe is the totality of his own energies.
31. Living in this world of ignorance or remaining in the Transcendental God-Consciousness is the totality of one’s own energies of Consciousness.
Tatpravrttau api anirasah samvetr-bhavat
32. Such a yogi, though apparently engrossed in the daily routine of life, is in no way separated from God-Consciousness.
33. Because such a yogi perceives the states of pain and pleasure only superficially, they, in no case, affect his state of Supreme-Being Consciousness.
34. Hence he is liberated from the states of pain and pleasure and is uniquely established in his own nature.
Mohapratisamhatas tu karmatma
35. On the contrary, the one who feels the absence of God-Consciousness in the states of pain and pleasure, is an individual soul and a victim of recurring births and deaths.
36. The one who stands, aloof from differentiatedness becomes the creator and destroyer of the entire Universe.
37. The energy of creating and destroying the whole Universe comes within the experience of such a yogi just as an ordinary soul possesses the power to create and destroy during his dreaming state.
38. The state of Turya God-Consciousness, that comes into experience in the beginning and at the end of the other three states (viz. Jagrat, Svapana and Susupti), should be infused and
transmitted into these three states by firmly establishing one’s own awareness during these intervals viz. beginning and end thereof.
39. And by developing such process, a yogi must transmit the God Consciousness not only into the three states of individuality but into the entire Universe.
Abhilasat bahirgatih samvahyasya
40. By the slight appearance of individual desire, one is carried far away from the state of God-Consciousness.
Tadarudhapramites tatksayaj ]iivasam Ksayah
41. By firmly establishing one’s own self in the state of Turya, all desires disappear and individuality lost into Universality.
Bhuta-kancuki tada vimukto bhuyah patisamah parah
42. Such a yogi is Liberated-in-Life and as his body still exists, he is called Bhuta-Kancuki, i.e. having his physical body as a mere covering just like an ordinary blanket. Hence he is supreme and one with the Universal Self.
43. After remaining in this state of Universal Transcendental God Consciousness, the functions of inhalation and exhalation automatically take place with the object, that this whole Universe of
action and cognition is united in God-Consciousness.
Nasika-antarmadhya samyamat kimatra savyapasavya sausumnesu
44. When one contemplates on the center of Universal consciousness, what else remains there to be sought in the practice of prana, apana and susumna ?
Bhuyah Syat pratimilanam
45. When a Saiva-yogi is completely established in God-Consciousness, he experiences this state
spontaneously within and without or both.
When one does not realize the worth of the assets present within one, one’s mind develops a tendency to live on future hopes. Hope is when your mind is lingering on future happiness in advance. Most of the time we are living on future hopes forgetting the present blessings. Most people have an unrealistic approach towards happiness. They invariably use the fatal conjunction “if” as a condition. “If I get a degree, I will be happy”, If I get married, I would be happy”, If only I had more wealth, how wonderful life would have been”, and this “if” goes on and on. Often they attain their goals only to discover new “ifs”. Or there arises next deadly conjunction “but”. They believe, “I now have a degree ‘but’ I have no job.” Having found employment, they discover a new ‘but’, or I have enough wealth ‘but’ I have no peace in the family. Thus, throughout our life we live on ‘if only’ and ‘but’.
Everybody believes they will acquire wealth and then retire and enjoy the wealth, but that never happens. Perhaps, it will be impossible to find one who amassed wealth actually sat and enjoyed wealth!
Contentment, however, does not mean that you have no aspirations in life. It does not mean that you do not set a goal or ideal in life. You could be content now and yet maintain the aspirations to grow in life. The desire when controlled becomes goals. Uncontrolled desires develop into avarice, greed or obsessions. To a man who has no legs, his happiness is in “having legs”. Ask a man who has two legs and he would say: “What is life? I am walking three kilometers a day. If only I had a bicycle, I will be very happy.” The man who owns a bicycle believes happiness lies in a scooter. Having acquired a scooter, he desires a car. After buying a car, he wishes he had a designer car. There is no end to the cravings of the mind. The principle of growth is when you convert your desire into an ambition, an aspiration. You could have a very high and lofty aspiration and yet remain content in the present. That is an art. It is a skill to be cultivated.
If you observe the trend of thought of such people, you will find they are constantly focusing on their rise at the cost of others, their happiness at the expense of others. Such a mind-set will keep your mind constantly agitated. Peace will always elude you.